Memorial Bench

THE COMMON OF THE ANNIVERSARY OF THE DEDICATION OF A CHURCH

2012-01-07T07:53:00.000-08:00

“Interior of the Basilica of San Paolo in Rome”
by Pietro Francesco Garola, 1690’s

701 READING I FROM THE OLD TESTAMENT

Back to Supplemental Bench

Readings and Commentary:[1][2]

1. 1 Kings 8:22-23, 27-30

In those days:

Solomon stood before the altar of the LORD

in the presence of the whole community of Israel,

and stretching forth his hands toward heaven, he said,

"LORD, God of Israel, there is no God like you

in heaven above or on earth below;

you keep your covenant of mercy with your servants

who are faithful to you with their whole heart.

"Can it indeed be that God dwells on earth?

If the heavens and the highest heavens cannot contain you,

how much less this temple which I have built!

Look kindly on the prayer and petition of yonr servant,

O LORD, my God,

and listen to the cry of supplication I, your servant,

utter before you this day.

May your eyes watch night and day over this temple,

the place where you have decreed you shall be honored;

may you heed the prayer which I, your servant, offer in this place.

Listen to the petitions of your servant

and of your people Israel

which they offer in this place.

Listen from your heavenly dwelling and grant pardon."

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Commentary on 1 Kgs 8:22-23, 27-30

King Solomon concludes the dedication of the Temple with theological wisdom telling the priests and people who believed that God had come to reside (completely and solely present) in the Temple that this was not so – that God was omnipresent (“’Can it indeed be that God dwells on earth? If the heavens and the highest heavens cannot contain you, how much less this temple which I have built!’”) He continues his prayer of intercession asking that God hear the prayers of the people offered there and grant them mercy as they atone for their sins.

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2. 2 Chronicles 5:6-10, 13-6:2

King Solomon and the entire community of Israel

gathered about him before the ark

were sacrificing sheep and oxen so numerous

that they could not be counted or numbered.

The priests brought the ark of the covenant of the LORD

to its place beneath the wings of the chernbim in the sanctuary,

the holy of holies of the temple.

The cherubim had their wings spread out over the place of the ark,

sheltering the ark and its poles from above.

The poles were long enough so that their ends could be seen

from that part of the holy place nearest the sanctuary;

however, they could not be seen beyond.

The ark has remained there to this day.

There was nothing in it but the two tablets

which Moses put there on Horeb,

the tablets of the covenant which the LORD made

with the children of Israel at their departure from Egypt.

When the trumpeters and singers were heard as a single voice

praising and giving thanks to the LORD,

and when they raised the sound

of the trumpets, cymbals and other musical instruments

to "give thanks to the LORD, for he is good,

for his mercy endures forever,"

the building of the LORD'S temple was filled with a cloud.

The priests could not continue to minister because of the cloud,

since the LORD'S glory filled the house of God.

Then Solomon said:

"The LORD intends to dwell in the dark cloud.

I have truly built you a princely house and dwelling,

where you may abide forever."

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Commentary on 2 Chr 5:6-10, 13-6:2

Solomon has completed the construction of his Temple. This passage describes the transfer of the Ark of the Covenant to the Temple and a description of its setting within the temple. The contents of the Ark are described as only the tablets of the Decalogue brought by Moses from Mt. Horeb indicating the that these tenants of the Law of Moses were the lynch-pin or the heart of the Law and the principle articles of the Covenant of Moses.

The building itself, upon its completion with the installation of the Ark of the Covenant, was truly a house of God so indicated by the description of the smoke that filled it. This would indicate the physical presence of God; a place where his presence was most keenly felt.

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3. Isaiah 56:1, 6-7

Thus says the LORD:

Observe what is right, do what is just;

for my salvation is about to come,

my justice, about to be revealed.

The foreigners who join themselves to the LORD,

ministering to him,

Loving the name of the LORD,

and becoming his servants-

All who keep the sabbath free from profanation

and hold to my covenant,

Them I will bring to my holy mountain

and make joyful in my house of prayer;

Their burnt offerings and sacrifices

will be acceptable on my altar,

For my house shall be called

a house of prayer for all peoples.

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Commentary on Is 56:1, 6-7

This passage is part of what scholars call the “Post Exilic Torah” or the law after the return. In this selection we see that foreigners (those living outside Palestine) are offered member ship in the faith community. The other important element is the temple is given the name “a house of prayer”. This passage was quoted by Jesus as he drove the money changers from the temple (see Mark 11:17 and Matthew 21:13).

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4. Ezekiel 43:1-2, 4-7a

The angel led me to the gate which faces the east,

and there I saw the glory of the God of Israel

coming from the east.

I heard a sound like the roaring of many waters,

and the earth shone with his glory.

I fell prone as the glory of the LORD entered the temple

by way of the gate which faces the east,

but spirit lifted me up and brought me to the inner court.

And I saw that the temple was filled with the glory of the LORD.

Then I heard someone speaking to me from the temple,

while the man stood beside me.

The voice said to me:

Son of man, this is where my throne shall be,

this is where I will set the soles of my feet;

here I will dwell among the children of Israel forever.

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Commentary on Ez 43:1-2, 4-7a

This is the climax of Ezekiel’s vision. He sees the restoration of the temple and the return of God. He speaks from a period of exile in Babylon and envisions a time when the temple will be rebuilt and God’s presence with his people will be eternal. That which was destroyed will be rebuilt, God’s salvation will be offered to those who were defeated and are without hope.

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5. Ezekiel 47:1-2, 8-9, 12

(see Roman Missal, antiphon for the

blessing and sprinkling of water during the season of Easter).

The angel brought me back to the entrance of the temple,

and I saw water flowing out

from beneath the threshold of the temple toward the east,

for the facade of the temple was toward the east;

the water flowed down from the right side of the temple,

south of the altar.

He led me outside by the north gate,

and around to the outer gate facing the east,

where I saw water trickling from the right side.

He said to me,

"This water flows into the eastern district down upon the Arabah,

and empties into the sea, the salt waters, which it makes fresh.

Wherever the river flows,

every sort of living creature that can multiply shall live,

and there shall be abundant fish,

for wherever this water comes the sea shall be made fresh.

Along both banks of the river, fruit trees of every kind shall grow;

their leaves shall not fade, nor their fruit fail.

Every month they shall bear fresh fruit,

for they shall be watered by the flow from the sanctuary.

Their fruit shall serve for food, and their leaves for medicine."

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Commentary on Ez 47:1-2, 8-9, 12

The scriptural offerings begin with a first reading taken from a (somewhat truncated) excerpt from Ezekiel’s vision of the renewed Temple in Jerusalem (47:1-2, 8-9, 12). Because the presence of the Lord has returned to the Temple (following the return of Israel itself from exile), the waters flowing from the Temple have become life-giving in the spectacular way described – even the Dead Sea is seen as being made to teem with fish when the waters enter it. The vision has entered Christian imagination as a powerful symbol of the life (grace) that flows to human beings through God’s presence in the Temple of the Church.

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702 READING I FROM THE NEW TESTAMENT

DURING THE SEASON OF EASTER

First Option

Acts 7:44-50

Stephen said to the people, the elders and the scribes:

"Our ancestors had the tent of testimony in the desert

just as the One who spoke to Moses directed him

to make it according to the pattern he had seen.

Our ancestors who inherited it

brought it with Joshua when they dispossessed the nations

that God drove out from before our ancestors,

up to the time of David,

who found favor in the sight of God

and asked that he might find a dwelling place

for the house of Jacob.

But Solomon built a house for him.

Yet the Most High does not dwell in houses made by human hands.

As the prophet says:

The heavens are my throne,

the earth is my Footstool.

What kind of house can you build for me?

says the Lord,

or what is to be my resting place?

Did not my hand make all these things?"

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Commentary on Acts 7:44-50

This part of St. Stephen’s Discourse deals with the historical belief by the Jewish peoples in God’s presence in a special place. In Exodus 25; 8-9 the “Tent of Testimony” is constructed at Joshua’s instructions according to a heavenly pattern as a place where God may hear from the people of God. This nomadic aid was later replaced by Solomon who built the first permanent site (see 2 Chronicles 5ff). The Deacon refutes the idea that God must only be present to the people in one place but points a spiritual omnipresence where the faithful my enjoy his favor.

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Second Option

Revelation 21:1-5a

I, John, saw a new heaven and a new earth.

The former heaven and the former earth had passed away,

and the sea was no more.

I also saw the holy city, a new Jerusalem,

coming down out of heaven from God,

prepared as a bride adorned for her husband.

I heard a loud voice from the throne saying,

"Behold, God's dwelling is with the human race.

He will dwell with them and they will be his people

and God himself will always be with them as their God.

He will wipe every tear from their eyes,

and there shall be no more death or mourning, wailing or pain,

for the old order has passed away."

The One who sat on the throne said,

"Behold, I make all things new."

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Commentary on Rev 21:1-5a

In this selection from St. John’s Revelation, John has a vision of the “New Heaven” and the New Earth”, after Christ begins his reign at God’s right hand. The New Jerusalem, the image of God’s Church viewed as the bride with Christ the bridegroom. In this New Jerusalem, the Church, God dwells and there he will show his tender mercy (“He will wipe every tear from their eyes”). The old order is washed away; “Behold, I make all things new.”

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Third Option

Revelation 21:9b-14

The angel spoke to me, saying:

"Come here. I will show you the bride, the wife of the Lamb."

He took me in spirit to a great, high mountain

and showed me the holy city Jerusalem

coming down out of heaven from God.

It gleamed with the splendor of God.

Its radiance was like that of a precious stone,

like jasper, clear as crystal.

It had a massive, high wall,

with twelve gates where twelve angels were stationed

and on which names were inscribed,

the names of the twelve tribes of the children of Israel.

There were three gates facing east,

three north, three south, and three west.

The wall of the city had twelve courses of stones as its foundation,

on which were inscribed the twelve names

of the twelve Apostles of the Lamb.

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Commentary on Rv 21:9b-14

God shows St. John the New Jerusalem, Christ’s heavenly kingdom. The Evangelist has borrowed much of his description from Ezekiel (Chapters 40-48). He is taken to a high mountain (Ezekiel 40 2-3) and sees the heavenly vision as God’s presence transforms his kingdom into a radiant fortress. St. John’s description supports images of evangelization (see 2 Corinthians 4:6). The repeating number 12 (twelve angels, twelve tribes, twelve names) alludes to the perfect continuity between God’s relationship with the Old Testament peoples (Ezekiel 48:30-35 and Exodus 28:17-21) and the Church (Matthew 19:28 and Luke 22:29-30). He concludes his vision providing an analogy; the preaching of the Apostles (and Prophets) is to the Church as a foundation is to an edifice (see Ephesians 2:20).

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703 RESPONSORIAL PSALM

1. 1 Chronicles 29:10, 11, 12

R. (13b) We praise your glorious name, O mighty God.

"Blessed may you be, O LORD,

God of Israel our father,

from eternity to eternity."

R. We praise your glorious name, O mighty God.

"Yours, O LORD, are grandeur and power,

majesty, splendor, and glory.

For all in heaven and on earth is yours."

R. We praise your glorious name, O mighty God.

"Yours, O LORD, is the sovereignty;

you are exalted as head over all.

Riches and honor are from you."

R. We praise your glorious name, O mighty God.

"You have dominion over all.

In your hands are power and might;

it is yours to give grandeur and strength to all."

R. We praise your glorious name, O mighty God.

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Commentary on 1 Chr 29:10bcd, 11abc, 11d-12a, 12bcd

This great hymn of praise from First Chronicles directs our thoughts toward the power and majesty of God the Father. It rejoices in His omnipotent reign over all the earth.

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2. Psalm 46:2-3, 5-6, 8-9

R. (5) There is a stream whose runlets gladden the city of God, the holy

dwelling of the Most High!

God is our refuge and our strength,

an ever-present help in distress.

Therefore we fear not, though the earth be shaken

and mountains plunge into the depths of the sea.

R. There is a stream whose runlets gladden the city of God, the holy

dwelling of the Most High!

There is a stream whose rnnlets gladden the city of God,

the holy dwelling of the Most High.

God is in its midst; it shall not be disturbed;

God will help it at the break of dawn.

R. There is a stream whose runlets gladden the city of God, the holy

dwelling of the Most High!

The LORD of hosts is with us;

our stronghold is the God of Jacob.

Come! behold the deeds of the LORD,

the astounding things he has wrought on earth.

R. There is a stream whose rnnlets gladden the city of God, the holy

dwelling of the Most High!

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Commentary on Ps 46:2-3, 5-6, 8-9

Psalm 46 is a hymn of praise. In this passage we see the analogy presented in the reading from Ezekiel referenced (Ezekiel 47:1-2, 8-9, 12) as the Lord is praised for supporting the people with his strength and creation.

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3. Psalm 84:3, 4, 5 and 10, 11

R. How lovely is your dwelling-place, Lord, mighty God!

or:

R. Here God lives among his people.

My soul yearns and pines

for the courts of the LORD.

My heart and my flesh

cry ont for the living God.

R. How lovely is your dwelling-place. Lord, mighty God!

or:

R. Here God lives among his people.

Even the sparrow finds a home,

and the swallow a nest

in which she puts her young-

Your altars, O LORD of hosts,

my king and my God!

R. How lovely is your dwelling-place. Lord, mighty God!

or:

R. Here God lives among his people.

Blessed they who dwell in your house!

continually they praise you.

O God, behold our shield,

and look upon the face of your anointed. "

R. How lovely is your dwelling-place, Lord, mighty God!

or:

R. Here God lives among his people.

I had rather one day in your courts

than a thousand elsewhere;

I had rather lie at the threshold of the house of my God

than dwell in the tents of the wicked.

R. How lovely is your dwelling-place, Lord, mighty God!

or:

R. Here God lives among his people.

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Commentary on Ps 84:3, 4, 5 and 10, 11

Psalm 84 is a hymn in praise of the temple, a song of Zion. The psalmist sings of the joy felt by the faithful who can spend time with Lord in his house. It is a joy unsurpassed by time spent elsewhere.

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4. Psalm 95:1-2, 3-5, 6-7

R. (2) Let us come before the Lord and praise him.

Come, let us sing joyfully to the LORD;

let us acclaim the Rock of our salvation.

Let us come into his presence with thanksgiving;

let us joyfully sing psalms to him.

R. Let us come before the Lord and praise him.

For the LORD is a great God,

and a great king above all gods;

In his hands are the depths of the earth,

and the tops of the mountains are his.

His is the sea, for he has made it,

and the dry land, which his hands have formed.

R. Let us come before the Lord and praise him.

Come, let us bow down in worship;

let us kneel before the LORD who made us.

For he is our God,

and we are the people he shepherds, the flock he guides.

R. Let us come before the Lord and praise him.

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Commentary on Ps 95:1-2, 3-5, 6-7

Psalm 95 is a song of praise. These strophes rejoice in God’s saving help and extol his greatness as the creator of all things. The psalmist enjoins the faithful to bow down a worship the one who is the great shepherd who protects his flock from all ills.

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5. Psalm 122:1-2, 3-4ab, 8-9

R. (1) Let us go rejoicing to the house of the Lord!

I rejoiced because they said to me,

"We will go up to the house of the LORD."

And now we have set foot

within your gates, O Jerusalem.

R. Let us go rejoicing to the house of the Lord!

Jerusalem, built as a city

with compact unity.

To it the tribes go up,

the tribes of the LORD.

R. Let us go rejoicing to the house of the Lord!

Because of my relatives and friends

I will say, "Peace be within you!"

Because of the house of the LORD, our God,

I will pray for your good.

R. Let us go rejoicing to the house of the Lord!

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Commentary on Ps 122:1-2, 3-4ab, 8-9

Psalm 122 is a song of thanksgiving centered upon returning to the Temple in Jerusalem (Mosaic Law required such a trip three times). The song rejoices in the visit to the holy place, the seat of King David. The original singers would have been rejoicing at returning to the one temple. For Christians, the new Jerusalem is the one and only house of God in his heavenly kingdom, there the Lord sits in judgment.

The final wishes (v. 8-9) are actually a play on words. The peace being wished is peace to the holy city and because the temple is located within her walls the singer will pray for good things to happen for the city.

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704 READING II FROM THE NEW TESTAMENT

First Option

1 Corinthians 3:9c-11, 16-17

Brothers and sisters:

You are God's building,

According to the grace of God given to me,

like a wise master builder I laid a foundation,

and another is building upon it.

But each one must be careful how he builds upon it,

for no one can lay a foundation other than the one that is there,

namely, Jesus Christ.

Do you not know that you are the temple of God,

and that the Spirit of God dwells in you?

If anyone destroys God's temple,

God will destroy that person;

for the temple of God, which you are, is holy.

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Commentary on 1 Cor 3:9c-11, 16-17

In this selection, St Paul moves from speaking of the Christian community at Corinth in terms of a ‘plantation’ to that of a ‘building’, and finally a ‘holy building’ or temple, in which God’s Spirit dwells. Christian ministers, such as himself and his co-workers, are the builders who are bringing this holy building to completion. The essential foundation that Paul has laid is Christ. As is necessary for the success of any building operation, all subsequent builders must ensure that their work is rightly aligned upon the foundation. The image of the community as a holy building or temple was something early Christianity derived from Judaism. It communicates the sense that even when absent from a physical place of worship the gathered community is already itself a holy building (temple) in which the Lord is present. The physical building is the outward, local, visible expression of the Christian conviction that it is God’s delight to dwell among human beings – a presence made vastly more accessible through the Incarnation of the Son, extended to all times and places through the sacramental life of the Church.

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Second Option

Ephesians 2:19-22

Brothers and sisters:

You are no longer strangers and sojourners,

but you are fellow citizens with the holy ones

and members of the household of God,

built upon the foundation of the Apostles and prophets,

with Christ Jesus himself as the capstone.

Through him the whole structure is held together

and grows into a temple sacred in the Lord;

in him you also are being built together

into a dwelling place of God in the Spirit.

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Commentary on Eph 2:19-22

In this passage, St. Paul describes the unity brought about among all believers in Christ. This unity is formed under a common teaching flowing from the Hebrew Prophets, through the Apostles to Christ himself who is described as the “capstone” or cornerstone. This unity of spirit becomes the Church – the “dwelling place for God in the Spirit.” The Church, in turn, is unity of all Christians, those who were formerly Jews and those who were formerly Gentiles. They are, says the apostle, joined through Christ on the same road to the Kingdom of God. They share the same foundation of faith, transmitted to them through the Apostles and held firm by Christ the “capstone”. Together they form the “Temple of the Spirit”; the essential understanding that together the Church is the mystical Body of Christ.

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Third Option

Hebrews 12:18-19, 22-24

Brothers and sisters:

You have not approached that which could be touched

and a blazing fire and gloomy darkness

and storm and a trumpet blast

and a voice speaking words such that those who heard

begged that no message be further addressed to them.

No, you have approached Mount Zion

and the city of the living God, the heavenly Jerusalem,

and countless angels in festal gathering,

and the assembly of the firstborn enrolled in heaven,

and God the judge of all,

and the spirits of the just made perfect,

and Jesus, the mediator of a new covenant,

and the sprinkled Blood that speaks more eloquently

than that of Abel.

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Commentary on Heb 12:18-19, 21-24

The author speaking to the Hebrews launches a final appeal to compare the covenant of Moses with the New Covenant in Christ. The Mosaic Covenant, argues the author, is based in fear of God while the New Covenant grants direct access to God the heavenly father. In the second section a comparison is drawn between the Jews waiting at Mount Sinai for Moses and the faithful Christians at the end times gathering at the Heavenly Throne, the New Jerusalem, with all the angels and saints.

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Fourth Option

1 Peter 2:4-9

Beloved:

Come to the Lord, a living stone, rejected by human beings

but chosen and precious in the sight of God,

and, like living stones,

let yourselves be built into a spiritual house

to be a holy priesthood to offer spiritual sacrifices

acceptable to God through Jesus Christ.

For it says in Scripture:

Behold, I am laying a stone in Zion,

a cornerstone, chosen and precious,

and whoever believes in it shall not be put to shame.

Therefore, its value is for you who have faith,

but for those without faith:

The stone which the builders rejected

has become the cornerstone,

and

A stone which will make people stumble,

and a rock that will make them fall.

They stumble by disobeying the word, as is their destiny.

You are "a chosen race, a royal priesthood,

a holy nation, a people of his own,

so that you may announce the praises" of him

who called you out of darkness into his wonderful light.

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Commentary on 1 Pt 2:4-9

St. Peter begins this selection exhorting the Christian reader to build the spiritual house of God, being part of that house and strengthening it through prayer and sacrifice (the reference here seems to point to the Eucharistic sacrifice common in the homes of the persecuted Church).

The passage continues with the “building” analogy, the use of the foundation and cornerstone simile. ”Christ is the cornerstone (cf Isaiah 28:16) that is the foundation of the spiritual edifice of the Christian community (1 Peter 2:5). To unbelievers, Christ is an obstacle and a stumbling block on which they are destined to fall (1 Peter 2:8); cf Romans 11:11.”[3]

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706 GOSPEL

First Option

Matthew 16:13-19

When Jesus went into the region of Caesaroa Philippi

he asked his disciples,

"Who do people say that the Son of Man is?"

They replied, "Some say John the Baptist, others Elijah,

still others Jeremiah or one of tlie prophets."

He said to them, "But who do you say that I am?"

Simon Peter said in reply,

"You are the Christ, the Son of the living God."

Jesus said to him in reply, "Blessed are you, Simon son of Jonah

For flesh and blood has not revealed this to you, but my heavenly Father.

And so I say to you, you are Peter,

and upon this rock I will build my Church,

and the gates of the netherworld shall not prevail against it.

I will give you the keys to the Kingdom of heaven.

Whatever you bind on earth shall be bound in heaven;

and whatever you loose on earth shall be loosed in heaven."

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Commentary on Mt 16:13-19

St. Matthew’s story of how Jesus asked about what people were saying about him has a profound impact on the Church. Here, when challenged by Jesus with the question, “But who do you say that I am?” Simon answers, “You are the Christ, the son of the living God.” The second title is not present in St. Mark’s version of this encounter. It adds an understanding that Jesus is not just the Messiah, but also the Son of God.Given this response, Jesus confers upon Simon a new name “Kephas” which comes from the root Aramaic word Kepa or “Rock”. When translated into Greek it came out Petros and from there to Peter. The name, however, becomes the foundation for the Church and Peter, as a consequence of this exchange is given Christ’s authority, an authority that is passed down through Papal Succession to Pope Benedict XVI today.

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Second Option

Luke 19:1-10

At that time, Jesus came to Jericho and intended to pass through the town.

Now a man there named Zacchaeus,

who was a chief tax collector and also a wealthy man,

was seeking to see who Jesus was;

but he could not see him because of the crowd,

for he was short in stature.

So he ran ahead and climbed a sycamore tree in order to see Jesus,

who was about to pass that way.

When he reached the place, Jesus looked up and said,

"Zacchaeus, come down quickly,

for today I must stay at your house."

And he came down quickly and received him with joy.

When they saw this, they began to grumble, saying,

"He has gone to stay at the house of a sinner."

But Zacchaeus stood there and said to the Lord,

"Behold, half of my possessions, Lord, I shall give to the poor,

and if I have extorted anything from anyone

I shall repay it four times over."

And Jesus said to him,

"Today salvation has come to this house

because this man too is a descendant of Abraham.

For the Son of Man has come to seek

and to save what was lost."

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Commentary on Lk 19:1-10

Today we hear the story of Zacchaeus, the tax collector and Jesus. While still on his final journey to Jerusalem this encounter takes place in Jericho, on the western edge of Jordan Valley, about 6 miles north of the Dead Sea, north east of Jerusalem. Jesus chooses Zacchaeus’ home for his resting place (an unpopular choice; “…they began to grumble, saying, ‘He has gone to stay at the house of a sinner.’”)

Jesus uses this occasion to give us a clear idea of why he came. When Zacchaeus tells him what he as done with his material possessions, Jesus proclaims; “…the Son of Man has come to seek and to save what was lost.” His mission is salvation.

The story of Zacchaeus is another of the stories unique to the Gospel of St. Luke. The Tax Collector exemplifies the attitude the faithful should take. He detaches himself easily from his wealth. Zacchaeus offers go beyond what Mosaic Law calls for (assuming some of his dealings were dishonest - Exodus 21:37; Numbers 5:5-7) to give half of his possessions to the poor and to make amends four times over for any accounts he has wrongly settled. This action, the Lord tells those present, has earned him salvation.

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Third Option

John 2:13-22

Since the Passover of the Jews was near,

Jesus went up to Jerusalem.

He found in the temple area those who sold oxen, sheep, and doves,

as well as the money-changers seated there.

He made a whip out of cords

and drove them all out of the temple area, with the sheep and oxen,

and spilled the coins of the money-changers

and overturned their tables,

and to those who sold doves he said,

"Take these out of here,

and stop making my Father's house a marketplace."

His disciples recalled the words of Scripture,

Zeal for your house will consume me.

At this the Jews answered and said to him,

"What sign can you show us for doing this?"

Jesus answered and said to them,

"Destroy this temple and in three days I will raise it up."

The Jews said,

"This temple has been under construction for forty-six years,

and you will raise it up in three days?"

But he was speaking about the temple of his Body.

Therefore, when he was raised from the dead,

his disciples remembered that he had said this,

and they came to believe the Scripture

and the word Jesus had spoken.

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Commentary on Jn 2:13-22

The Gospel, John 2:13-22, adds a christological crown to this rich scriptural offering. In John’s account, Jesus’ ‘cleansing’ of the Temple in Jerusalem is very radical. By driving out the animals and money changers he is really overthrowing the whole system of Temple worship based upon animal sacrifices that had existed hitherto. ‘Zeal for (his) Father’s house consumes’ him in that his whole life and teaching is one great campaign to disclose and make effective the presence of God on a vastly wider scale than in the confines of the material Temple. His ‘zeal’ or passion for this mission will ‘consume’ him in the sense of bringing him to his death. However, as his disciples subsequently realize, his own body will become the new place of God’s presence, the ‘Temple’ which, through rising from the dead, he will build ‘in three days’. Believers need not mourn the loss of the Temple in Jerusalem (destroyed by the Romans in 70 CE). They live within the new ‘Temple’ constituted by the body of their risen Lord.[4]

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Fourth Option

John 4:19-24

The Samaritan woman said to Jesus,

"Sir, I can see that you are a prophet.

Our ancestors worshiped on this mountain;

but you people say that the place to worship is in Jerusalem."

Jesus said to her,

"Believe me, woman, the hour is coming

when you will worship the Father

neither on this mountain nor in Jerusalem.

You people worship what you do not understand;

we worship what we understand,

because salvation is from the Jews.

But the hour is coming, and is now here,

when true worshipers will worship the Father in Spirit and truth;

and indeed the Father seeks such people to worship him.

God is Spirit, and those who worship him

must worship in Spirit and truth."

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Commentary on Jn 4:19-24

This short selection from the Lord’s discourse with the Samaritan Woman focuses on the Lord’s revelation that true worship of his Heavenly Father had not been genuine by either the pagans who worshiped Baal (such as the Samaritans) or by the Jews (although the Lord makes clear that God’s true revelation was to the Jewish people first “…salvation is from the Jews”.

Jesus makes it clear that the worship of God in “Spirit and truth” may take place in any location (not just Jerusalem and not on the mountain of the Samaritans). The Father, Jesus says, “…seeks such people to worship him.” It is an implicit invitation to all peoples to find the true God and his Only Begotten Son.

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[1] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

[2] The picture is “Interior of the Basilica of San Paolo in Rome” by Pietro Francesco Garola, 1690’s

[3] See NAB Footnote on 1 Peter 2:4-8

[4] Commentary written by Fr. Brenden Byrne, S.J.

THE COMMON OF THE BLESSED VIRGIN MARY

2011-12-30T09:57:00.000-08:00

“The Ghent Altarpiece:
Virgin Mary (detail)”
by Jan van Eyck, 1426-29

THE COMMON OF THE BLESSED VIRGIN MARY[1]

Readings for the Common of the Blessed Virgin Mary

707 READING I FROM THE OLD TEXTAMENT

1. Genesis 3:9-15, 20

The LORD God then called to the man and asked him, “Where are you?”

He answered, “I heard you in the garden;

but I was afraid, because I was naked,

so I hid myself.”

Then he asked, “Who told you that you were naked?

You have eaten, then,

from the tree of which I had forbidden you to eat!”

The man replied, “The woman whom you put here with me

she gave me fruit from the tree, and so I ate it.”

The LORD God then asked the woman,

“Why did you do such a thing?”

The woman answered, “The serpent tricked me into it, so I ate it.”

Then the LORD God said to the serpent:

“Because you have done this, you shall be banned

from all the animals

and from all the wild creatures;

on your belly shall you crawl,

and dirt shall you eat

all the days of your life.

I will put enmity between you and the woman,

and between your offspring and hers;

he will strike at your head,

while you strike at his heel.”

The man called his wife Eve,

because she became the mother of all the living.

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Commentary on Gn 3:9-15, 20

Adam and Eve are confronted by God after having eaten from the Tree of Wisdom the fruit of which was forbidden to them. Adam blames Eve, and Eve blames the serpent. Thus the identity of the serpent is now synonymous with the Devil. This passage, because of that linkage can now be classified as the first prediction of the Messianic struggle with evil and ultimate victory.

Contained here is the scriptural evidence of Original Sin. The story is also called “The Fall” as God’s human creation (personified in Adam and Eve) falls from grace and is condemned to suffer the struggle to regain the blessed state throughout history. Mankind has disobeyed God and defied his will; in doing so sin and death enter the world.

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2. Genesis 12:1-7

The LORD said to Abram:

"Go forth from the land of your kinsfolk

and from your father's house to a land that I will show you.

"I will make of you a great nation,

and I will bless you;

I will make your name great,

so that you will be a blessing.

I will bless those who bless you

and curse those who curse you.

All the communities of the earth

shall find blessing in you."

Abram went as the LORD directed him, and Lot went with him.

Abram was seventy-five years old when he left Haran.

Abram took his wife, Sarai, his brother's son Lot,

all the possessions that they had accumulated,

and the persons they had acquired in Haran,

and they set out for the land of Canaan.

When they came to the land of Canaan, Abram passed through the land

as far as the sacred place at Shechem,

by the terebinth of Moreh.

(The Canaanites were then in the land.)

The LORD appeared to Abram and said,

"To your descendants I will give this land."

So Abram built an altar there to the LORD who had appeared to him.

From there he moved on to the hill country east of Bethel,

pitching his tent with Bethel to the west and Ai to the east.

He built an altar there to the LORD and invoked the LORD by name.

Then Abram journeyed on by stages to the Negeb.

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Commentary on Gn 12:1-7

In this passage from Genesis we find the beginnings for God’s interaction with Abram. In the previous chapter Abram’s father had come east out of modern day Iraq (Ur of the Chaldians). Now God calls Abraham and commands him with his nomadic family unit to go into Palestine. Along the way Abram sets up altars for sacrifice in thanksgiving and prays to God for direction.

God greatly blesses the one he has called, pledging his constant support. In return he asks him to leave behind all that he has known. “Jewish and Christian tradition sees the three things God requires Abram to give up as epitomizing the demands of faith: "Through these three departures—from country, kindred and father's house," according to Alcuin's interpretation, "is meant that we have to leave behind the earthly man, the ties of our vices, and the world under the devil's power" ("lnterrogationes in Genesim", 154).”^{^[2]}

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3. 2 Samuel 7:1-5, 8b-11, 16

When King David was settled in his palace,

and the LORD had given him rest from his enemies on every side,

he said to Nathan the prophet,

“Here I am living in a house of cedar,

while the ark of God dwells in a tent!”

Nathan answered the king,

“Go, do whatever you have in mind,

for the LORD is with you.”

But that night the LORD spoke to Nathan and said:

“Go, tell my servant David, ‘Thus says the LORD:

Should you build me a house to dwell in?’

“It was I who took you from the pasture

and from the care of the flock

to be commander of my people Israel.

I have been with you wherever you went,

and I have destroyed all your enemies before you.

And I will make you famous like the great ones of the earth.

I will fix a place for my people Israel;

I will plant them so that they may dwell in their place

without further disturbance.

Neither shall the wicked continue to afflict them as they did of old,

since the time I first appointed judges over my people Israel.

I will give you rest from all your enemies.

The LORD also reveals to you

that he will establish a house for you.

Your house and your kingdom shall endure forever before me;

your throne shall stand firm forever.”

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Commentary on 2 Sm 7:1-5, 8b-12, 14a, 16

Within the historical books of the Old Testament (1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, 1 and 2 Maccabees), this passage is considered to have the most theological significance. Nathan’s Oracle – the establishment of the dynasty of King David marks the beginning of the understanding of royal messianism, our first hint of the Messiah to come.

In this passage, Nathan is told to tell David that, while he would not build the Temple, his son (Solomon) would and that his (David’s) line would continue; “Your house and your kingdom shall endure forever before me; your throne shall stand firm forever.”

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4. 1 Chronicles 15:3-4, 15-16; 16:1-2

David assembled all Israel in Jerusalem to bring the ark of the Lord

to the place which he had prepared for it.

David also called together the sons of Aaron and the Levites.

The Levites bore the ark of God on their shoulders with poles,

as Moses had ordained according to the word of the Lord.

David commanded the chiefs of the Levites

to appoint their kinsmen as chanters,

to play on musical instruments, harps, lyres, and cymbals,

to make a loud sound of rejoicing.

They brought in the ark of God and set it within the tent

which David had pitched for it.

Then they offered up burnt offerings and peace offerings to God.

When David had finished offering up the burnt offerings and peace offerings,

he blessed the people in the name of the Lord.

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Commentary on 1 Chr 15:3-4, 15-16; 16:1-2

David assembles all of the 12 tribes and proposes to bring the ark into their midst. The Ark of the Covenant is recovered from Kiriath-jearim, of Judah where, according to the chronicler, it had been since Saul’s reign (1 Chronicles 13:1ff). David establishes the Levites (the traditional tribe of priests) to bring it in procession before the people and, recalling their desert tradition (Numbers 1:50) has it placed in a tent. Placed within the context of sacred history, this event changes the understanding and structure of the Hebrew peoples. They are united in God’s presence represented by the Ark of the Covenant; not simply because of its attributes thought to bring blessings to the people (2 Samuel 6:12).

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5. Proverbs 8:22-31

Thus says the wisdom of God:
"The Lord possessed me, the beginning of his ways,
the forerunner of his prodigies of long ago;
from of old I was poured forth,
at the first, before the earth.
When there were no depths I was brought forth,
when there were no fountains or springs of water;
before the mountains were settled into place,
before the hills, I was brought forth;
while as yet the earth and fields were not made,
nor the first clods of the world.

"When the Lord established the heavens I was there,
when he marked out the vault over the face of the deep;
when he made firm the skies above,
when he fixed fast the foundations of the earth;
when he set for the sea its limit,
so that the waters should not transgress his command;
then was I beside him as his craftsman,
and I was his delight day by day,
playing before him all the while,
playing on the surface of his earth;
and I found delight in the human race."
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Commentary on Prv 8:22-31

The author of Proverbs here reflects on the eternal nature of the plurality of persons in God. Wisdom here is used as a metaphor for Christ and the Holy Spirit, the first becoming incarnate and the second coming on the heels of the first. Concurrently we are reminded of the creative -gift of the Triune God who delights in His people.

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6. Sirach 24:1-2, 3-4, 8-12, 18-21

Wisdom sings her own praises and is honored in God,

before her own people she proclaims her glory;

In the assembly of the Most High she opens her mouth,

in the presence of his power she declares her worth.

"From the mouth of the Most High I came forth

the first-born before all creatures.

I made that in the heavens there should arise

light that never fades

and mistlike covered the earth.

In the highest heavens did I dwell,

my throne on a pillar of cloud.

"Then the Creator of all gave me his command,

and he who formed me chose the spot for my tent,

Saying, 'In Jacob make your dwelling,

in Israel your inheritance

and among my chosen put down your roots.'

Before all ages, in the beginning, he created me,

and through all ages I shall not cease to be.

In the holy tent I ministered before him,

and in Zion I fixed my abode.

Thus in the chosen city he has given me rest,

in Jerusalem is my domain.

I have struck root among the glorious people,

in the portion of the LORD, his heritage

and in the company of the holy ones do I linger.

"Come to me, all you that yearn for me,

and be filled with my fruits;

You will remember me as sweeter than honey,

better to have than the honeycomb

my memory is unto everlasting@generations.

Whoever eats of me will hunger still,

whoever drinks of me will thirst for more;

Whoever obeys me will not be put to shame,

whoever serves me will never fail."

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Commentary on Sir 24:1-2, 8-12

“In this chapter Wisdom speaks in the first person, describing her origin, her dwelling place in Israel, and the reward she gives her followers. As in Proverbs 8 Wisdom is described as a being who comes from God and is distinct from him. While we do not say with certainty that this description applies to a personal being, it does foreshadow the beautiful doctrine of the Word of God later developed in St. John's Gospel (John 1:1-14). In the liturgy this chapter is applied to the Blessed Virgin because of her constant and intimate association with Christ, the Incarnate Wisdom.”^{^[3]} Verses 8-12 summarize the earlier description of Wisdom and serves as an introduction to the more complete description of Wisdom’s role with the people of God that follow.^{^[4]}

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7. Isaiah 7:10-14; 8:10

The Lord spoke to Ahaz, saying:

Ask for a sign from the Lord, your God;

let it be deep as the nether world, or high as the sky!

But Ahaz answered,

"I will not ask! I will not tempt the Lord!"

Then Isaiah said:

Listen, O house of David!

Is it not enough for you to weary people,

must you also weary my God?

Therefore the Lord himself will give you this sign:

the virgin shall be with child, and bear a son,

and shall name him Emmanuel,

which means "God is with us!"

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Commentary on Is 7:10-14; 8:10

In the first part of this reading King Ahaz is offered a sign by the Prophet Isaiah. However, Ahaz refuses the sign because it would indicate that God was intervening on the prophet’s side and he did not want to do that.

The sign that would be given in spite of the King’s refusal is the oracle we understand referring to the perfect realization of the promise of a Davidic Dynasty in the birth of the Messiah – Christ Jesus, born of the Virgin Mary.

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8. Isaiah 9:1-6

The people who walked in darkness

have seen a great light;

upon those who dwelt in the land of gloom

a light has shone.

You have brought them abundant joy

and great rejoicing,

as they rejoice before you as at the harvest,

as people make merry when dividing spoils.

For the yoke that burdened them,

the pole on their shoulder,

and the rod of their taskmaster

you have smashed, as on the day of Midian.

For every boot that tramped in battle,

every cloak rolled in blood,

will be burned as fuel for flames.

For a child is born to us, a son is given us;

upon his shoulder dominion rests.

They name him Wonder-Counselor, God-Hero,

Father-Forever, Prince of Peace.

His dominion is vast

and forever peaceful,

from David’s throne, and over his kingdom,

which he confirms and sustains

by judgment and justice,

both now and forever. The zeal of the LORD of hosts will do this!

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Commentary on Is 9:1-6

It is presumed by some scholars that this oracle of Isaiah was developed as a liturgical piece used to celebrate the ascension of a king to the throne of Israel. The Prophet, however, speaks here of the “ideal or ultimate” king, Emmanuel [Immanuel] (see Isaiah 7:14) not a historical person but a predicted future king (we of course see the Messiah in hindsight). The symbolism describes freedom from enslavement (The image of a yoked beast of burden is commonly used in this context) as the taskmaster (enslaver) is cast off.

The oracle celebrates this future King and Messiah as one who brings Wisdom from God and peace for all times. The passage concludes identifying the source or lineage of this Christ as from David’s line and references his promised succession.

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9. Isaiah 61:9-11

Thus says the LORD:

The descendants of my people shall be renowned among the nations,

and their offspring among the peoples;

All who see them shall acknowledge them

as a race the LORD has blessed.

I rejoice heartily in the LORD,

in my God is the joy of my soul;

For he has clothed me with a robe of salvation,

and wrapped me in a mantle of justice,

Like a bridegroom adorned with a diadem,

like a bride bedecked with her jewels.

As the earth brings forth its plants,

and a garden makes its growth spring up,

So will the Lord GOD make justice and praise

spring up before all the nations.

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Commentary on Is 61:9-11

This selection provides the last verses of “Glad Tidings to the Lowly”; one of the songs of those returning from exile. Jesus quoted from the first part of this song (not included) when he announced the messianic kingdom had come (Luke 4:18-19). In these verses, the prophet sees the New Jerusalem coming forth as a light upon the world, bring salvation to the people and glory to God.

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10. Micah 5:1-4a

The LORD says:

You, Bethlehem-Ephrathah,

too small to be among the clans of Judah,

From you shall come forth for me

one who is to be ruler in Israel;

Whose origin is from of old,

from ancient times.

(Therefore the Lord will give them up, until the time

when she who is to give birth has borne,

And the rest of his brethren shall return

to the children of Israel.)

He shall stand firm and shepherd his flock

by the strength of the LORD,

in the majestic name of the LORD, his God;

And they shall remain, for now his greatness

shall reach to the ends of the earth;

he shall be peace.

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Commentary on Mi 5:1-4a

In this oracle from the Prophet Micah we hear this contemporary of Isaiah foresee the birth of the Messiah in Bethlehem. God is speaking through the prophet promising the rise of the Messiah. In his oracle, Micah sees this advent with the people of Israel allegorically being like a woman in labor (see also Isaiah 7:14). The passage concludes with a description of the attributes of the expected Anointed One.

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11. Zechariah 2:14-17

Sing and rejoice, O daughter Zion!

See, I am coming to dwell among you, says the LORD.

Many nations shall join themselves to the LORD on that day,

and they shall be his people,

and he will dwell among you,

and you shall know that the LORD of hosts has sent me to you.

The LORD will possess Judah as his portion in the holy land,

and he will again choose Jerusalem.

Silence, all mankind, in the presence of the LORD!

For he stirs forth from his holy dwelling.

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Commentary on Zec 2:14-17

This first selection from the Book of the Prophet Zechariah predicts the coming of the Messiah. It provides a rather unique glimpse at the messianic expectation – He comes to unify and bring security to the faithful. This passage also demonstrates the “true man, true God” essence of the Lord by first saying “I am coming to dwell among you” followed by “Silence, all mankind, in the presence of the Lord! For he stirs forth from his holy dwelling.”

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708 READING I FROM THE NEW TESTAMENT

DURING THE SEASON OF EASTER

1. Acts 1:12-14

After Jesus had been taken up to heaven the apostles

returned to Jerusalem

from the mount called Olivet, which is near Jerusalem,

a sabbath day’s journey away.

When they entered the city

they went to the upper room where they were staying,

Peter and John and James and Andrew,

Philip and Thomas, Bartholomew and Matthew,

James son of Alphaeus, Simon the Zealot,

and Judas son of James.

All these devoted themselves with one accord to prayer,

together with some women,

and Mary the mother of Jesus, and his brothers.

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Commentary on Acts 1:12-14

This passage provides part of the introductory comments of St. Luke as he begins the Acts of the Apostles. Like any well written story, he connects the events that have just taken place in his first volume- The Gospel of Luke, with what will follow. In the first verses Jesus ascended and told them to expect the gift of the Holy Spirit – in this selection the disciples with Mary the Mother of Jesus and his extended family return to Jerusalem and enter the locked room. Important to recognize is the presence not just of the apostles but of Mary, ever faithful to her son.

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2. Revelation 11:19a; 12:1-6a, 10ab

God’s temple in heaven was opened,

and the ark of his covenant could be seen in the temple.

A great sign appeared in the sky, a woman clothed with the sun,

with the moon under her feet,

and on her head a crown of twelve stars.

She was with child and wailed aloud in pain as she labored to give birth.

Then another sign appeared in the sky;

it was a huge red dragon, with seven heads and ten horns,

and on its heads were seven diadems.

Its tail swept away a third of the stars in the sky

and hurled them down to the earth.

Then the dragon stood before the woman about to give birth,

to devour her child when she gave birth.

She gave birth to a son, a male child,

destined to rule all the nations with an iron rod.

Her child was caught up to God and his throne.

The woman herself fled into the desert

where she had a place prepared by God.

Then I heard a loud voice in heaven say:

“Now have salvation and power come,

and the Kingdom of our God

and the authority of his Anointed.”

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Commentary on Rv 11:19a; 12:1-6a, 10ab

Here we are given the passage from John’s Book of Revelation that provides a symbol of Mary who is Queen of Heaven. In the passage the eschatological symbolism shows Mary giving birth to her son, Jesus. It also depicts Satan who, knowing the nature of the Lord, puts forces in motion to destroy the child. This portrayal, with images taken from Genesis and symbols of the twelve tribes of Israel, shows the Christ being born of Mary and recalls her flight to Egypt. The dragon (which is the first one to be depicted) represents the secular governments at the time – Herod and Rome. The final verse of the passage proclaims Jesus as the Christ – “his Anointed One.”

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3. Revelation 21:1-5a

I, John, saw a new heaven and a new earth.

The former heaven and the former earth had passed away,

and the sea was no more.

I also saw the holy city, a new Jerusalem,

coming down out of heaven from God,

prepared as a bride adorned for her husband.

I heard a loud voice from the throne saying,

"Behold, God's dwelling is with the human race.

He will dwell with them and they will be his people

and God himself will always be with them as their God.

He will wipe every tear from their eyes,

and there shall be no more death or mourning, wailing or pain,

for the old order has passed away."

The One who sat on the throne said,

"Behold, I make all things new."

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Commentary on Rev 21:1-5a

In this selection from St. John’s Revelation, John has a vision of the “New Heaven” and the New Earth”, after Christ begins his reign at God’s right hand. The New Jerusalem, the image of God’s Church viewed as the bride with Christ the bridegroom. In this New Jerusalem, the Church, God dwells and there he will show his tender mercy (“He will wipe every tear from their eyes”). The old order is washed away; “Behold, I make all things new.”

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709 RESPONSORIAL PSALM

1. 1 Samuel 2:1, 4-5, 6-7, 8abcd

R. (see 1a) My heart exults in the Lord, my Savior.

“My heart exults in the LORD,

my horn is exalted in my God.

I have swallowed up my enemies;

I rejoice in my victory.”

R. My heart exults in the Lord, my Savior.

“The bows of the mighty are broken,

while the tottering gird on strength.

The well-fed hire themselves out for bread,

while the hungry batten on spoil.

The barren wife bears seven sons,

while the mother of many languishes.”

R. My heart exults in the Lord, my Savior.

“The LORD puts to death and gives life;

he casts down to the nether world;

he raises up again.

The LORD makes poor and makes rich,

he humbles, he also exalts.”

R. My heart exults in the Lord, my Savior.

“He raises the needy from the dust;

from the dung heap he lifts up the poor,

To seat them with nobles

and make a glorious throne their heritage.”

R. My heart exults in the Lord, my Savior.

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Commentary on 1 Sm 2:1, 4-5, 6-7, 8abcd

“A hymn attributed to Hannah, the mother of Samuel, as her thanksgiving to God because she has borne a son despite her previous sterility. She praises God as the helper of the weak (1 Samuel 2:1-2), who casts down the mighty and raises up the lowly (1 Samuel 2:3-5), and who alone is the source of true strength (1 Samuel 2:8-10); the hymn ends with a prayer for the king (1 Samuel 2:10). This canticle has several points of resemblance with our Lady's Magnificat.”[5]

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2. Judith 13:18bcde, 19

R. (15:9d) You are the highest honor of our race.

Blessed are you, daughter, by the Most High God,

above all the women on earth;

and blessed be the LORD God,

the creator of heaven and earth.

R. You are the highest honor of our race.

Your deed of hope will never be forgotten

by those who tell of the might of God.

R. You are the highest honor of our race.

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Commentary on Judith 13:18bcde, 19

This short hymn of praise from Judith (who at the time of its writing represented the faithful people) is predictive of the blessed role Mary will play in human salvation. In the story immediately preceding these verses Judith offers to sacrifice herself for salvation and is here found praiseworthy for her willingness to do so.

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3. Psalm 45:11-12, 14-15,16-17

R. (11) Listen to me, daughter; see and bend your ear.

or:

R. The bridegroom is here; let us go out to meet Christ the Lord.

Hear, O daughter, and see; turn your ear,

forget your people and your father's house.

So shall the king desire your beauty;

for he is your lord, and you must worship him.

R. Listen to me, daughter, see and bend your ear.

or:

R. The bridegroom is here; let us go out to meet Christ the Lord.

All glorious is the king's daughter as she enters;

her raiment is threaded with spun gold.

In embroidered apparel she is borne in to the king;

behind her the virgins of her train are brought to you.

R. Listen to me, daughter; see and bend your ear.

or:

R. The bridegroom is here; let us go out to meet Christ the Lord.

They are borne in with gladness and joy;

they enter the palace of the king.

The place of your fathers your sons shall have;

you shall make them princes through all the land.

R. Listen to me, daughter; see and bend your ear.

or:

R. The bridegroom is here; let us go out to meet Christ the Lord.

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Commentary on Ps 45:11-12, 14-15,16-17

Psalm 45 is a Royal Psalm originally sung in honor of the King’s marriage to a queen (of foreign extraction). Seen as an image of Christ as bridegroom and Church as bride we see the love that seals that bond. The reference to the “virgins of her train” will then be a reference to those who consecrate themselves to the Lord as religious or as consecrated virgins.

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4. Psalm 113:1b-2, 3-4, 5-6, 7

R. (2) Blessed be the name of the Lord for ever.

or:

R. Alleluia.

Praise, you servants of the LORD,

praise the name of the LORD.

Blessed be the name of the LORD

both now and forever.

R. Blessed be the name of the Lord for ever.

or:

R. Alleluia.

From the rising to the setting of the sun

is the name of the LORD to be praised.

High above all nations is the LORD;

above the heavens is his glory.

R. Blessed be the name of the Lord for ever.

or:

R. Alleluia.

Who is like the LORD, our God, who is enthroned on high

and looks upon the heavens and the earth below?

R. Blessed be the name of the Lord for ever..

or:

R. Alleluia.

He raises up the lowly from the dust;

from the dunghill he lifts up the poor

To seat them with princes,

with the princes of his own people.

R. Blessed be the name of the Lord for ever.

or:

R. Alleluia.

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Commentary on Ps 113:1b-2, 3-4, 5-6, 7

A song of praise and thanksgiving, Psalm 113, in this selection, focuses appropriately on servants of the Lord and how these leaders are lifted up from “the lowly”.

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5. Luke 1:46-47, 48-49, 50-51, 52-53, 54-55

R. (49) The Almighty has done great things for me, and holy is his Name.

or:

R. O Blessed Virgin Mary, you carried the Son of the eternal Father.

"My soul proclaims the greatness of the Lord,

my spirit rejoices in God my Savior."

R. The Almighty has done great things for me, and holy is his Name.

or:

R. O Blessed Virgin Mary, you carried the Son of the eternal Father.

"For he has looked upon his lowly servant.

From this day all generations will call me blessed:

the Almighty has done great things for me,

and holy is his Name."

R. The Almighty has done great things for me, and holy is his Name.

or:

R. O Blessed Virgin Mary, you carried the Son of the eternal Father.

"He has mercy on those who fear him in every generation.

He has shown the strength of his arm,

he has scattered the proud in their conceit."

R. The Almighty has done great things for me, and holy is his Name.

or:

R. O Blessed Virgin Mary, you carried the Son of the eternal Father.

"He has cast down the mighty from their thrones,

and has lifted up the lowly.

He has filled the hungry with good things,

and the rich he has sent away empty."

R. The Almighty has done great things for me, and holy is his Name.

or:

R. O Blessed Virgin Mary, you carried the Son of the eternal Father.

"He has come to the help of his servant Israel

for he has remembered his promise of mercy,

the promise he made to our fathers,

to Abraham and his children forever."

R. The Almighty has done great things for me, and holy is his Name.

or:

R. O Blessed Virgin Mary, you carried the Son of the eternal Father.

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Commentary on Lk 1:46-47, 48-49, 50-51, 52-53, 54-55

We are given a selection from the Magnificat, the beautiful Canticle of Mary. Her song of thanksgiving and humility captures the saintliness that has become synonymous with our image of Mary the Mother of God, the Queen of Heaven, and the Mother of the Church. In her dedication of the service she offers to God as vessel of the Messiah she sets the stage for the humble birth of Jesus.

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710 READING II FROM THE NEW TESTAMENT

First Option

Romans 5:12, 17-19

Brothers and sisters:

Through one man sin entered the world,

and through sin, death,

and thus death came to all men, inasmuch as all sinned.

For if, by the transgression of the one,

death came to reign through that one,

how much more will those who receive the abundance of grace

and of the gift of justification

come to reign in life through the one Jesus Christ.

In conclusion, just as through one transgression

condemnation came upon all,

so, through one righteous act,

acquittal and life came to all.

For just as through the disobedience of the one man

the many were made sinners,

so, through the obedience of the one,

the many will be made righteous.

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Commentary on Rom 5:12, 17-19

This selection recalls the original sin of Adam and Eve recorded in Genesis 3:1-7. Though this action, says St. Paul, sin entered the world although before the Law of Moses, sin was not defined and therefore “…sin is not accounted when there was no law.”. Just as sin entered through on man, it is washed away through Jesus Christ “… acquittal and life came to all.”

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Second Option

Romans 8:28-30

Brothers and sisters:

We know that all things work for good for those who love God,

who are called according to his purpose.

For those he foreknew he also predestined

to be conformed to the image of his Son,

so that he might be the firstborn

among many brothers and sisters.

And those he predestined he also called;

and those he called he also justified;

and those he justified he also glorified.

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Commentary on Rom 8:28-30

The Evangelist outlines the Christian vocation as God intended it to be. Because Christ existed eternally those called to him were carefully chosen or elected from the beginning of time to be called to salvation.

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Third Option

Galatians 4:4-7

Brothers and sisters:

When the fullness of time had come, God sent his Son,

born of a woman, born under the law,

to ransom those under the law,

so that we might receive adoption as sons.

As proof that you are sons,

God sent the Spirit of his Son into our hearts,

crying out, “Abba, Father!”

So you are no longer a slave but a son,

and if a son then also an heir, through God.

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Commentary on Gal 4:4-7

“God sent his Son, born of a woman” this passage, taken as part of the Gospel proclaimed by St. Paul, provides the Galatians with the important fact that Mary gave birth to Jesus. He did not mystically appear to us. Jesus is (was) true man, meaning he went through the biological birth process. That also means that Mary, the Mother of God went through all of the difficult physical process of giving birth.

St. Paul goes on to remind us that through this action we are all adopted by God and are entitled to call God our Father “Abba” a familial term of endearment (translated into American usage as “daddy”).

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Fourth Option

Ephesians 1:3-6, 11-12

Blessed be the God and Father of our Lord Jesus Christ,

who has blessed us in Christ

with every spiritual blessing in the heavens,

as he chose us in him, before the foundation of the world,

to be holy and without blemish before him.

In love he destined us for adoption to himself through Jesus Christ,

in accord with the favor of his will,

for the praise of the glory of his grace

that he granted us in the beloved.

In him we were also chosen,

destined in accord with the purpose of the One

who accomplishes all things according to the intention of his will,

so that we might exist for the praise of his glory,

we who first hoped in Christ.

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Commentary on Eph 1:3-6, 11-12

Paul speaks to the Ephesians about their adoption by God as sons and daughters. He relates in typical Pauline fashion the omnipotence and timelessness of God’s knowledge and actions. The emphasis in this selection is “Chosen”. We were chosen (“…to be holy and without blemish before him.”) to accomplish His will just as he chose the Blessed Virgin Mary to be the unblemished vessel of our Savior Jesus Christ.

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712 GOSPEL

1. Matthew 1:1-16, 18-23*

The Book of the genealogy of Jesus Christ,

the son of David, the son of Abraham.

Abraham became the father of Isaac,

Isaac the father of Jacob,

Jacob the father of Judah and his brothers.

Judah became the father of Perez and Zerah,

whose mother was Tamar.

Perez became the father of Hezron,

Hezron the father of Ram,

Ram the father of Amminadab.

Amminadab became the father of Nahshon,

Nahshon the father of Salmon,

Salmon the father of Boaz,

whose mother was Rahab.

Boaz became the father of Obed,

whose mother was Ruth.

Obed became the father of Jesse,

Jesse the father of David the king.

David became the father of Solomon,

whose mother had been the wife of Uriah.

Solomon became the father of Rehoboam,

Rehoboam the father of Abijah,

Abijah the father of Asaph.

Asaph became the father of Jehoshaphat,

Jehoshaphat the father of Joram,

Joram the father of Uzziah.

Uzziah became the father of Jotham,

Jotham the father of Ahaz,

Ahaz the father of Hezekiah.

Hezekiah became the father of Manasseh,

Manasseh the father of Amos,

Amos the father of Josiah.

Josiah became the father of Jechoniah and his brothers

at the time of the Babylonian exile.

After the Babylonian exile,

Jechoniah became the father of Shealtiel,

Shealtiel the father of Zerubbabel,

Zerubbabel the father of Abiud.

Abiud became the father of Eliakim,

Eliakim the father of Azor,

Azor the father of Zadok.

Zadok became the father of Achim,

Achim the father of Eliud,

Eliud the father of Eleazar.

Eleazar became the father of Matthan,

Matthan the father of Jacob,

Jacob the father of Joseph, the husband of Mary.

Of her was born Jesus who is called the Christ.

Now this is how the birth of Jesus Christ came about.

When his mother Mary was betrothed to Joseph,

but before they lived together,

she was found with child through the Holy Spirit.

Joseph her husband, since he was a righteous man,

yet unwilling to expose her to shame,

decided to divorce her quietly.

Such was his intention when, behold,

the angel of the Lord appeared to him in a dream and said,

“Joseph, son of David,

do not be afraid to take Mary your wife into your home.

For it is through the Holy Spirit

that this child has been conceived in her.

She will bear a son and you are to name him Jesus,

because he will save his people from their sins.”

All this took place to fulfill

what the Lord had said through the prophet:

Behold, the virgin shall be with child and bear a son,

and they shall name him Emmanuel,

which means “God is with us.”

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Commentary on Mt 1:1-16, 18-23

Beginning with Abraham, this passage from Matthew’s Gospel traces the ancestry of Jesus through thirty eight generations. From a scriptural standpoint this family tree was necessary, especially the final 14 generations (twice 7 the perfect number) from the birth of King David on. The oracles of the prophets that the Lord fulfilled in his birth spoke of the Messiah as coming from the stump of Jesse (King David’s Father) and of being of the house and line of David. The lineage described insures that the Gospel reader will know that Jesus indeed fulfilled what had been promised by God.

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OR Short Form:

Matthew 1: 18-23

This is how the birth of Jesus Christ came about.

When his mother Mary was betrothed to Joseph,

but before they lived together,

she was found with child through the Holy Spirit.

Joseph her husband, since he was a righteous man,

yet unwilling to expose her to shame,

decided to divorce her quietly.

Such was his intention when, behold,

the angel of the Lord appeared to him in a dream and said,

“Joseph, son of David,

do not be afraid to take Mary your wife into your home.

For it is through the Holy Spirit

that this child has been conceived in her.

She will bear a son and you are to name him Jesus,

because he will save his people from their sins.”

All this took place to fulfill

what the Lord had said through the prophet:

Behold, the virgin shall be with child and bear a son,

and they shall name him Emmanuel,

which means “God is with us.”

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Commentary on Mt 1: 18-23

Following the genealogy, St. Matthew presents a shortened narrative about the nativity of Jesus (relative to those in Mark and Luke). While more is said of St. Joseph’s encounter with the messenger from God, the story of Mary’s virginal conception through the Holy Spirit is described. In the account of St. Matthew a sense of fulfillment is communicated most clearly as he quotes Isaiah as predicting the conception of Christ in Isaiah 7:14.

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2. Matthew 2:13-15, 19-23

When the magi had departed, behold,

the angel of the Lord appeared to Joseph in a dream and said,

“Rise, take the child and his mother, flee to Egypt,

and stay there until I tell you.

Herod is going to search for the child to destroy him.”

Joseph rose and took the child and his mother by night

and departed for Egypt.

He stayed there until the death of Herod,

that what the Lord had said through the prophet might be fulfilled,

Out of Egypt I called my son.

When Herod had died, behold,

the angel of the Lord appeared in a dream

to Joseph in Egypt and said,

“Rise, take the child and his mother and go to the land of Israel,

for those who sought the child’s life are dead.”

He rose, took the child and his mother,

and went to the land of Israel.

But when he heard that Archelaus was ruling over Judea

in place of his father Herod,

he was afraid to go back there.

And because he had been warned in a dream,

he departed for the region of Galilee.

He went and dwelt in a town called Nazareth,

so that what had been spoken through the prophets

might be fulfilled,

He shall be called a Nazorean

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Commentary on Mt 2:13-15, 19-23

The story of the Holy Family fleeing to Egypt is provided in Matthew’s Gospel. Angelic messengers to keep Jesus from harm guide Joseph, the father of Jesus. (The verses 16-18 which are omitted in this reading tell the story of the slaughter of the Holy Innocents in Bethlehem whose feast we celebrated on December 28.) In addition to accomplishing the task of saving Jesus from Herod, the flight to Egypt and subsequent return are reminiscent of Moses’ escape and the subsequent Exodus event.

The account also mentions that all that happens is in accordance with what has been prophetically revealed. The first reference, indicating that the Messiah was to be called out of Egypt is a reference to Hosea 11:1. The second reference is less clear as there is no specific Old Testament biblical reference to Nazareth. It is possible a confusion with the term “neser”. Old Testament texts are Isaiah 11:1 where the Davidic king of the future is called "a bud" (neser) that shall blossom from the roots of Jesse, and Judges 13:5, 7 where Samson, the future deliverer of Israel from the Philistines, is called one who shall be consecrated (a nazir) to God.

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3. Matthew 12:46-50

While Jesus was speaking to the crowds,

his mother and his brothers appeared outside,

wishing to speak with him.

Someone told him, "Your mother and your brothers are standing outside,

asking to speak with you."

But he said in reply to the one who told him,

"Who is my mother? Who are my brothers?"

And stretching out his hand toward his disciples, he said,

"Here are my mother and my brothers.

For whoever does the will of my heavenly Father

is my brother, and sister, and mother."

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Commentary on Mt 12:46-50

In this important selection from St. Matthew’s Gospel Jesus emphasizes the importance of the family of faith over the biological family. His initial indication that the disciples are his family is clarified by the statement “…whoever does the will of my heavenly Father is my brother, and sister, and mother."

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4. Luke 1:26-38

In the sixth month, the angel Gabriel was sent from God

to a town of Galilee called Nazareth,

to a virgin betrothed to a man named Joseph,

of the house of David,

and the virgin’s name was Mary.

And coming to her, he said,

“Hail, full of grace! The Lord is with you.”

But she was greatly troubled at what was said

and pondered what sort of greeting this might be.

Then the angel said to her,

“Do not be afraid, Mary,

for you have found favor with God.

Behold, you will conceive in your womb and bear a son,

and you shall name him Jesus.

He will be great and will be called Son of the Most High,

and the Lord God will give him the throne of David his father,

and he will rule over the house of Jacob forever,

and of his Kingdom there will be no end.”

But Mary said to the angel,

“How can this be,

since I have no relations with a man?”

And the angel said to her in reply,

“The Holy Spirit will come upon you,

and the power of the Most High will overshadow you.

Therefore the child to be born

will be called holy, the Son of God.

And behold, Elizabeth, your relative,

has also conceived a son in her old age,

and this is the sixth month for her who was called barren;

for nothing will be impossible for God.”

Mary said, “Behold, I am the handmaid of the Lord.

May it be done to me according to your word.”

Then the angel departed from her.

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Commentary on Lk 1:26-38

This passage from St. Luke’s Gospel is the story of Mary being informed by the Archangel Gabriel that she has been chosen for the great privilege of baring the Savior of the World. St. Mary graciously accepts this honor although with very human fear indicating that her free will is at play – making her obedience to God’s will more powerful. It is proposed that with this acceptance, Mary entered into a vow of perpetual virginity because of the demands of Isaiah 7:14 (“Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel.”)

In St. Luke’s story of the Annunciation, the Archangel Gabriel comes to Mary and tells her she will bear a son and names him Jesus (the eternal implication of this statement is made clear in the greeting which presupposes knowledge of Mary’s entire existence). Mary confirms the title “Virgin” given by the author as she questions Gabriel saying; “How can this be, since I have not relations with a man?” Even though she does not understand Mary accepts she role and is told that the Holy Spirit will be the agent of the life within her and utters those amazing words: "Behold, I am the handmaid of the Lord. May it be done to me according to your word."

This announcement is parallel to the Zechariah’s news about John the Baptist (Luke 1:5-23), which is also delivered by the Angel Gabriel. This passage clearly identifies Jesus as Son of David and Son of God thus linking it with the messianic predictions from the Old Testament.

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5. Luke 1:39-47

Mary set out

and traveled to the hill country in haste

to a town of Judah,

where she entered the house of Zechariah

and greeted Elizabeth.

When Elizabeth heard Mary’s greeting,

the infant leaped in her womb,

and Elizabeth, filled with the Holy Spirit,

cried out in a loud voice and said,

“Most blessed are you among women,

and blessed is the fruit of your womb.

And how does this happen to me,

that the mother of my Lord should come to me?

For at the moment the sound of your greeting reached my ears,

the infant in my womb leaped for joy.

Blessed are you who believed

that what was spoken to you by the Lord

would be fulfilled.”

And Mary said:

“My soul proclaims the greatness of the Lord;

my spirit rejoices in God my savior.”

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Commentary on Lk 1:39-47

The story of Mary’s meeting with Elizabeth following the annunciation by Gabriel that she would carry the Son of God proclaims the coming of the Lord and the faith of Mary before the nativity event. We note that Elizabeth is first to identify Jesus as Lord as she says” …how does this happen to me, that the mother of my Lord should come to me?” She not only professes the identity of the infant but foreshadows Mary’s leadership standing, elevating the stature of her much younger cousin with reverence. Elizabeth continues her praise of Mary by establishing that her (Mary’s) faith had allowed her to accept even the incredible role God had offered her.

In response we hear Mary’s humility as she begins with the opening verse of the Magnificat “My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior.”

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6. Luke 2:1-14

In those days a decree went out from Caesar Augustus

that the whole world should be enrolled.

This was the first enrollment,

when Quirinius was governor of Syria.

So all went to be enrolled, each to his own town.

And Joseph too went up from Galilee from the town of Nazareth

to Judea, to the city of David that is called Bethlehem,

because he was of the house and family of David,

to be enrolled with Mary, his betrothed, who was with child.

While they were there,

the time came for her to have her child,

and she gave birth to her firstborn son.

She wrapped him in swaddling clothes and laid him in a manger,

because there was no room for them in the inn.

Now there were shepherds in that region living in the fields

and keeping the night watch over their flock.

The angel of the Lord appeared to them

and the glory of the Lord shone around them,

and they were struck with great fear.

The angel said to them,

“Do not be afraid;

for behold, I proclaim to you good news of great joy

that will be for all the people.

For today in the city of David

a savior has been born for you who is Christ and Lord.

And this will be a sign for you:

you will find an infant wrapped in swaddling clothes

and lying in a manger.”

And suddenly there was a multitude of the heavenly host with the angel,

praising God and saying:

“Glory to God in the highest

and on earth peace to those on whom his favor rests.”

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Commentary on Lk 2:1-14

The nativity narrative from St. Luke’s Gospel begins with relating the birth of Jesus to civil rulers in place at the time. Attempts to develop an exact date for the Lord’s birth based upon these references has been problematic since there are inconsistencies (see NAB footnote on Luke 2:1-2). Of importance is the understanding at the time that Caesar Augustus was known in secular chronicles as “savior and god”. St. Luke contrasts this civil figure with the true Savior and God, Jesus.

What follows in the story provides a number of prophetic fulfillments. The Lord’s birth in Bethlehem was predicted by Isaiah (Isaiah 44:28-45:1). His humble birth and the virtuous attributes he demonstrated confirmed that his coming was the one predicted by prophets, angels and heavenly heralds. As the angels proclaim emphatically – the coming of the babe in swaddling clothes brings the offer of God’s peace to the world.

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7. Luke 2:15b-19

The shepherds said to one another,

“Let us go, then, to Bethlehem

to see this thing that has taken place,

which the Lord has made known to us.”

So they went in haste and found Mary and Joseph,

and the infant lying in the manger.

When they saw this,

they made known the message

that had been told them about this child.

All who heard it were amazed

by what had been told them by the shepherds.

And Mary kept all these things,

reflecting on them in her heart.

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Commentary on Lk 2:15b-19

The message, given to the shepherds by choirs of angels (v.15a) that they, in turn, brought to Mary was; “For today in the city of David a savior has been born for you who is Messiah and Lord. And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger." (Luke 2 11-12) This encounter with the shepherds further reinforces Mary’s faith, the acceptance of her child’s role explained to her by the Archangel Gabriel when this wonderful and tragic journey began. She keeps and reflects in her heart about her son many times in his short life among us.

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8. Luke 2:27-35

Simeon came in the Spirit into the temple;

and when the parents brought in the child Jesus

to perform the custom of the law in regard to him,

he took him into his arms and blessed God, saying:

“Lord, now let your servant go in peace;

your word has been fulfilled:

my own eyes have seen the salvation

which you prepared in the sight of every people,

a light to reveal you to the nations

and the glory of your people Israel.”

The child’s father and mother were amazed at what was said about him;

and Simeon blessed them and said to Mary his mother,

“Behold, this child is destined

for the fall and rise of many in Israel,

and to be a sign that will be contradicted

(and you yourself a sword will pierce)

so that the thoughts of many hearts may be revealed.”

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Commentary on Lk 2:27-35

At the time Jesus is presented at the temple as required by strict Jewish Law, we find Simeon. He does two important things here – he affirms the nativity story with his profession of faith that Jesus is the Christ, the Messiah, the one who came for all so that all might be renewed in Christ and in God the Father. (“…my own eyes have seen the salvation which you prepared in the sight of every people, a light to reveal you to the nations and the glory of your people Israel.”)

The second of Simeon’s actions is to predict to Mary the difficulty her Son will encounter in his ministry (“…to be a sign that will be contradicted”) and the pain it will cause Mary herself “(and you yourself a sword will pierce)”

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9. Luke 2:41-52

Each year Jesus’ parents went to Jerusalem for the feast

of Passover,

and when he was twelve years old,

they went up according to festival custom.

After they had completed its days, as they were returning,

the boy Jesus remained behind in Jerusalem,

but his parents did not know it.

Thinking that he was in the caravan,

they journeyed for a day

and looked for him among their relatives and acquaintances,

but not finding him,

they returned to Jerusalem to look for him.

After three days they found him in the temple,

sitting in the midst of the teachers,

listening to them and asking them questions,

and all who heard him were astounded

at his understanding and his answers.

When his parents saw him,

they were astonished,

and his mother said to him,

“Son, why have you done this to us?

Your father and I have been looking for you with great anxiety.”

And he said to them,

“Why were you looking for me?

Did you not know that I must be in my Father’s house?”

But they did not understand what he said to them.

He went down with them and came to Nazareth,

and was obedient to them;

and his mother kept all these things in her heart.

And Jesus advanced in wisdom and age and favor

before God and man.

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Commentary on Lk 2:41-52

This narrative from St. Luke’s Gospel tells the only story from the Gospels of Jesus growing up as a boy, part of the family with Mary and Joseph. (There are numerous stories found in the apocryphal gospels that attribute miraculous abilities and acts to the young Jesus but these are felt to be of a tradition similar to the boyhood stories of other ancient heroes such as Cyrus and Alexander). In this account Jesus is discovered after three days (possibly symbolic to the three days in the tomb) at the Temple, engaged in discourse with “teachers”, implying he was in the outer halls of the temple – this would have been completely consistent with Jewish Law.

We note that he is listening and answering questions and is not presuming upon his station to brag or put himself forward. Finding him, we are told that Jesus asked “Did you not know that I must be in my Father’s house?” This statement connotes a familiarity with God the Father, for the first time identifying that relationship over the role fulfilled by St. Joseph.

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10. Luke 11:27-28

While Jesus was speaking,

a woman from the crowd called out and said to him,

"Blessed is the womb that carried you

and the breasts at which you nursed."

He replied, "Rather, blessed are those

who hear the word of God and observe it."

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Commentary on Lk 11:27-28

This short saying of Jesus is not a contradiction of the woman who blesses Mother Mary; rather it is an assertion by the Lord that the message is more important, in his eyes, than that biological relationship. Mary is more blessed because she heard “the word of God” (see also Luke 1:28-29 and Luke 1:42-45). This passage is consistent in meaning with Luke 8:19-21.

"In the course of her Son's preaching she [Mary] received the words whereby, in extolling a Kingdom beyond the concerns and ties of flesh and blood, he declared blessed those who heard and kept the word of God (cf. Mark 3:35; Luke 11:27-28) as she was faithfully doing (cf. Luke 2:19, 51)" (Lumen gentium, 58)^{^[6]}.

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11. John 2:1-11

There was a wedding at Cana in Galilee,

and the mother of Jesus was there. ,

Jesus and his disciples were also invited to the wedding.

When the wine ran short,

the mother of Jesus said to him,

"They have no wine."

And Jesus said to her,

"Woman, how does your concern affect me?

My hour has not yet come."

His mother said to the servers,

"Do whatever he tells you."

Now there were six stone water jars there for Jewish ceremonial washings,

each holding twenty to thirty gallons.

Jesus told them,

"Fill the jars with water."

So they filled them to the brim.

Then he told them,

"Draw some out now and take it to the headwaiter."

So they took it.

And when the headwaiter tasted the water that had become wine,

without knowing where it came from

(although the servers who had drawn the water knew),

the headwaiter called the bridegroom and said to him,

"Everyone serves good wine first,

and then when people have drunk freely, an inferior one;

but you have kept the good wine until now."

Jesus did this as the beginning of his signs at Cana in Galilee

and so revealed his glory,

and his disciples began to believe in him.

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Commentary on Jn 2:1-11

St. John gives us the story of Jesus first revelatory action following his Baptism by John in the Jordan. He and his disciples are invited to a wedding, the wine runs out, and Jesus’ mother lets her son know that the time has come for his revelation, even though Jesus does not think so.

Ironically the stone water jars were there for the ceremonial cleansing, the very Hebrew custom John the Baptist took and created the call to repentance. The Hebrew custom was symbolic; the Lord would later make it efficacious.

The final statement in this story; “…his disciples began to believe in him” is the only time in John where there was any doubt about the Lord’s true identity on their part.

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12. John 19:25-27

Standing by the cross of Jesus were his mother

and his mother's sister, Mary the wife of Clopas,

and Mary Magdalene.

When Jesus saw his mother and the disciple there whom he loved

he said to his mother, "Woman, behold, your son."

Then he said to the disciple,

"Behold, your mother."

And from that hour the disciple took her into his home.

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Commentary on Jn 19:25-27

Here is Jesus’ last address to his mother. The Lord, nearing the end of his life commends the care of his mother to the disciple whom he loved (presumably St. John). Seeing her Son dying upon the cross is one of the seven sorrows the Blessed Mother endured in faith.

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[1] The picture is “The Ghent Altarpiece: Virgin Mary (detail)” by Jan van Eyck, 1426-29

[3] See NAB footnote on Sirach 24:1-27

[5] See NAB footnote on 1 Samuel 2:1

SEPTEMBER 23 SAINT PIO OF PIETRELCINA, PRIEST

2011-09-22T02:08:00.001-07:00

SEPTEMBER 23 SAINT PIO OF PIETRELCINA, PRIEST

MEMORIAL

While this memorial is now on the calendar as a feast day, no article has been designated in the Lectionary. The readings below are suggested by the USCCB (#740, 5 and 742,6) from the Common of Holy Men and Women.

From the Common of Holy Men and Women or

Biographical Information about St. Pio of Pietrelcina [1]

Readings and Commentary:[2]

FIRST READING

Galatians 2:19-20

Brothers and sisters:

Through the law I died to the law,

that 1 might live for God.

I have been crucified with Christ;

yet 1 live, no longer I, but Christ lives in me;

insofar as I now live in the flesh,

I live by faith in the Son of God

who has loved me and given himself up for me.

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Commentary on Gal 2:19-20

In this selection of St. Paul’s letter to the Galatians, the Apostle contrasts actions that are in accord with the precepts of Mosaic Law against the interior life of faith that justifies us before God in Christ.

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RESPONSORIAL PSALM

From the Ordinary

GOSPEL

Matthew 16:24-27

Jesus said to his disciples,

"Whoever wishes to come after me must deny himself,

take up his cross, and follow me.

For whoever wishes to save his life will lose it,

but whoever loses his life for my sake will find it.

What profit would there be for one to gain the whole world

and forfeit his life?

Or what can one give in exchange for his life?

For the Son of Man will come with his angels in his Father's glory,

and then he will repay each one according to his conduct."

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Commentary on Mt 16:24-27

This is the second time within the Gospel of St. Matthew the Lord instructs the disciples that if they wish to follow him, they must take up the cross (the first time is in Matthew 10:38). This passage focuses the followers of Christ on the idea that serving the Lord must come before any other purposes in life since it is through following Jesus that eternal life is gained. The final verse infers that the reward to the faithful is variable – that to some greater honor is given.

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Reflection:

No reflection has been written. The following is taken from Universalis:

He was born in the small village of Pietrelcina in southern Italy, and joined the Capuchin friars at the age of 16. He became a priest seven years later, and spent fifty years at the monastery of San Giovanni Rotondo, where he was very much sought after as a spiritual advisor, confessor, and intercessor. Many miracles were popularly ascribed to him during his lifetime. He died a few days after the fiftieth anniversary of his receiving the stigmata, and over 100,000 people attended his funeral.

[1] The picture is “Padre Pio” Photographer and Date are Unknown

[2] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

AUGUST 29 THE MARTYRDOM OF SAINT JOHN THE BAPTIST MEMORIAL

2011-08-28T03:27:00.000-07:00

“The Beheading of St. John the Baptist”
by Carel Fabritius, c. 1640

Additional Information about

the Memorial of the Martyrdom of St. John the Baptist[1]

Readings for the Memorial of the Martyrdom of St. John the Baptist

Readings and Commentary:[2]

FIRST READING

Jeremiah 1:17-19

The word of the LORD came to me thus:

Gird your loins;

stand up and tell them

all that I command you.

Be not crushed on their account,

as though I would leave you crushed before them;

For it is I this day

who have made you a fortified city,

A pillar of iron, a wall of brass,

against the whole land:

Against Judah's kings and princes,

against its priests and people.

They will fight against you, but not prevail over you,

for I am with you to deliver you, says the LORD.

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Commentary on Jer 1:17-19

This selection is part of the “Call of Jeremiah”. The Lord speaks prophetically of coming difficulties for Jerusalem. During this period Jeremiah will be challenged and persecuted for his role as God’s Prophet. Here he tells the reader that he (God) has fortified the prophet for this task and the Lord’s strength will ensure the success of Jeremiah’s prophetic mission.

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RESPONSORIAL PSALM

Psalm 71:1-2, 3-4a, 5-6ab, 15ab and 17

R. (see 15ab) I will sing your salvation.

In you, O LORD, I take refuge;

let me never be put to shame.

In your justice rescue me, and deliver me;

incline your ear to me, and save me.

R. I will sing your salvation.

Be my rock of refuge,

a stronghold to give me safety,

for you are my rock and my fortress.

O my God, rescue me from the hand of the wicked.

R. I will sing your salvation.

For you are my hope, O LORD;

my trust, O God, from my youth.

On you I depend from birth;

from my mother's womb you are my strength.

R. I will sing your salvation.

My mouth shall declare your justice,

day by day your salvation.

O God, you have taught me from my youth,

and till the present I proclaim your wondrous deeds.

R. I will sing your salvation.

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Commentary on Ps 71:1-2, 3-4a, 5-6ab, 15ab and 17

Psalm 71 is an individual lament. In this section we hear a profession of faith in the saving power of God. In the third strophe we also find a link to the call of Jeremiah before his birth. In both cases the servant is known by God and prepared for his service from the womb.

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GOSPEL

Mark 6:17-29

Herod was the one who had John the Baptist arrested and bound in prison

on account of Herodias,

the wife of his brother Philip, whom he had married.

John had said to Herod,

"It is not lawful for you to have your brother's wife."

Herodias harbored a grudge against him

and wanted to kill him but was unable to do so.

Herod feared John, knowing him to be a righteous and holy man,

and kept him in custody.

When he heard him speak he was very much perplexed,

yet he liked to listen to him.

She had an opportunity one day when Herod, on his birthday,

gave a banquet for his courtiers,

his military officers, and the leading men of Galilee.

Herodias' own daughter came in

and performed a dance that delighted Herod and his guests.

The king said to the girl,

"Ask of me whatever you wish and I will grant it to you."

He even swore many things to her,

"I will grant you whatever you ask of me,

even to half of my kingdom."

She went out and said to her mother,

"What shall I ask for?"

She replied, "The head of John the Baptist."

The girl hurried back to the king's presence and made her request,

"I want you to give me at once

on a platter the head of John the Baptist."

The king was deeply distressed,

but because of his oaths and the guests

he did not wish to break his word to her.

So he promptly dispatched an executioner with orders

to bring back his head.

He went off and beheaded him in the prison.

He brought in the head on a platter and gave it to the girl.

The girl in turn gave it to her mother.

When his disciples heard about it,

they came and took his body and laid it in a tomb.

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Commentary on Mk 6:17-29

The story of St. John the Baptist life from St. Mark’s Gospel gives a concise picture of St. John’s end. Especially here we note the similarities between the passing of St. John and the passion of Jesus in Mark 15:1-47 . The rationale in both cases was the anger and guilt felt at the truth proclaimed; in the case of John the guilt of Herodias, in the case of Jesus, the Jewish leaders.

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Reflection:

We continue to marvel at God’s plan for us as we are given the end of St. John the Baptist. From the womb he was chosen to be a forerunner of Jesus Christ. He was the one predicted by the prophets – the new Elijah who prepared the way for Jesus’ mission on earth – the ultimate revelation of God in human flesh. He preceded Jesus in life, in ministry, and, as we see in Mark’s Gospel, his death at the hands of those he came to save.

In his martyrdom St. John the Baptist shared in Christ’s victory. Victory? One might think that being beheaded by a lecherous, hedonistic, and sadistic ruler like Herod was not a victory. Yet, as St. Paul points out Christ used the cross to redefine victory. His death became a defeat for death for all who lay aside the wisdom of the world and have faith.

And what practical lesson do we take away from this “redefinition”; this incredible act that defies the wisdom of the world and changes the perspective of those struggling to know God? First, with intense humility, we thank God for giving us the faith needed to understand how his love expressed itself through the sacrifice of His Son foreshadowed by St. John’s own death. We see in the events that unfold in the Gospel that we must not expect the world to welcome the love we offer as followers of Christ who obediently followed St. John in death at the hands of his captors.

We thank God for the examples of St. John the Baptist and all the Saints who have gone before us in faith for their examples of heroic fidelity to the Lord and their unswerving dedication to passing on the message they were given. We pray today that our own examples of faith will give encouragement to our brothers and sisters who, like St. John, are persecuted for their faith and demonstrate for those who have not heard the Lord’s call that his hand is our-stretched to them as well.

Pax

[1] The Picture is “The Beheading of St. John the Baptist” by Carel Fabritius, c. 1640